mere liberality of God: they who will have this principle suppressed, do niggardly, so much as in them lie, darken that which ought gloriously, and with full mouth, to have been published, and they pluck up the very root of humility. Paul, where the salvation of the remnant of the people is ascribed to free election, clearly testifieth that only then it is known that God doth by his mere good pleasure save whom he will, and not render reward which cannot be done. They which shut the gates that none may be bold to come to the tasting of this doctrine, do no less wrong to men than to God; because neither shall any other thing suffice to humble us as we ought to be, neither shall we otherwise feel from our heart how much we are bound to God. Neither yet is there any other where the sure foundation of sound affiance, as Christ himself teacheth, who, to deliver us from all fears, and to make us invincible among so many dangers, ambushes, and deadly battles, promiseth that whatsoever he hath received of his Father to keep, shall be safe. John, x. 28. Whatsoever, therefore, is uttered in the Scripture concerning predestination, we must beware that we debar not the faithful from it, lest we should seem either enviously to defraud them of the benefit of their God, or to blame and accuse the Holy Ghost who hath published those things which it is in any wise profitable to be suppressed. Let us (I say) give leave to a Christian man, to open his mind and his ears to all the sayings of God which are directed to him, so that it be done with this limitation, that so soon as the Lord hath closed his holy mouth, he may also block up to himself all ways to enquire further. This shall be the best bond of sobriety, if not only in learning we may follow the Lord going before us, but also when

he maketh an end of teaching, we cease to will to learn."

"Of him are ye IN Christ Jesus." Those who have been chosen in Christ before the foundation of the world, are in their successive generations brought by faith into union with him. In their natural state, as born of the first man, who was of the earth, earthy, and as being one with him who sinned and fell under the curse, they are dead in trespasses and sins, and accursed. But being born again by the Spirit of God, they have become one with the second man, who is the Lord from heaven; who as a quickening Spirit communicates to them spiritual life, and by his Spirit dwells in them. With Jesus Christ they are thus one spirit. They are also one body with him; he is the Head, and they are the members-members of his body, of his flesh, and of his bones. He is the foundation, and they are the building. They are as intimately united to him, according to his own expressive figure, as the branches to the vine; and in him they bear fruit, but severed from him they can do nothing. The Spirit of Jesus Christ is sent forth into their hearts, and his petition regarding them is answered, which he offered not for the apostles alone, but for them also who should believe in him through their word, that they all may be one; "as thou, Father," said he," art in me, and I in thee, that they also may be one in us-that they may be one, even as we are one; I in them, and thou in me."

This union of Jesus Christ with his people consists, then, in their being one with him, and in a mutual representation. Jesus Christ represents them in the act of satisfaction, for he has charged himself with their sins, and appears in their place before the justice

of his Father to endure the punishment which they have merited; so that they can with truth say that when he was upon the cross they were in him, that they died with him when he died, and that in the act of his suffering, he and they were one. He represents them likewise in the act of his merit, for it is for them, and in their place, as their head and their mediator, that he has presented to God and his Father that solemn sacrifice, which has acquired for them paradise. He represents them in the act of his resurrection, for he has received from the hand of his Father life and immortality in their place, and as their head, in order that they may enjoy eternal life. He represents them in his blessed exaltation to Heaven, for in the same character he has assumed that eternal glory. He represents them also in the act of his intercession, since he presents it on their part, and in their name, in the capacity of the head of the Church. This representation results from the will of the Father, who consents to look upon believers in the face of Jesus Christ and to view them in him, and from the will of Jesus Christ himself, who voluntarily constitutes himself their head and their surety. It results also from the consent of each believer, who, by faith, takes Jesus Christ for his mediator and surety. Thus, on the part of those who belong to Jesus Christ, the bond of this communion is faith, which is the reason why it is so often spoken of as the recipient of all their blessings.

The union of his people with Jesus Christ consists also in this, that they have one life with him, which is originally in him, and in them in the way of dependence and participation. This spiritual life consists either in present grace or future glory. In grace there are three degrees, of which the first is peace with God;

that is, the sense of love which is shed abroad in the hearts of believers, and which may also be denominated consolation, because it is a balm which soothes their sorrows. The second is holiness, which comprehends generally all that constitutes their duty. The third is their hope, which, as the anchor of their soul, penetrates within the veil. In future glory there are also three degrees-the blessed resurrection of their bodies, their elevation to heaven, and the eternal enjoyment of the inheritance of God when they shall be there. This spiritual life is common to them with Jesus Christ, but in such a way as that he is the origin and source of it, and they enjoy it by the communication which he has made of it. It is on this account that the images which the Scriptures employ to represent this communion of life, are such as those of the foundation with respect to the edifice, and of the head and the members; for the subsistence is common to the edifice and the foundation, but it is the foundation that communicates it to the edifice; force and activity are common to the head and the members, but the members enjoy them from the head.

This union, for which the Redeemer here prays, is a real union, so that Christ liveth in believers, and they in him. They are dead and buried, and risen with him. He was made sin for them, and they are made righteousness in him. "He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him." He dwells in their hearts by faith; Eph. iii. 17. "As a

believer," says Luther," thou art by faith so entirely united to Christ, that he and thou are made as it were one person. That thou canst not be separated from Christ; but always adherest so closely to him as to be able to say with confidence, I am one with Christ;

that is, Christ's righteousness, his victory, his life, death, and resurrection, are all mine. On the other hand, Christ may say, I am that sinner; the meaning of which is, in other words, his sins, his death, and punishment, are mine, because he is united and joined to me, and I to him. For by faith we are so joined together as to become one flesh and one bone." In this manner, Christ is our life, and liveth in us. He is formed in his people, the hope of glory. The apostle Paul desired to be found in him, "not having," says he," mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."

"for

Who" OF GOD" is made unto us. As the union of the people of God with Christ Jesus is of God, so it was by him also that this glorious Redeemer was appointed, and invested with the plenitude of all spiritual blessings for their behalf. " Of God," therefore, he is made to them the author of these blessings, him hath God the Father sealed." Jesus Christ was "set up from everlasting, from the beginning, or ever the earth was." "Behold, my servant shall deal prudently"—"I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand-and the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut; and he shall shut, and none shall open." "I have set (anointed) my king upon my holy hill of Zion," "I have put my Spirit upon him,"-" I, the Lord, have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and